John 12:31–33

In these verses is recorded the fourth particular in this part of the Chapter, namely, that Christ being now calmed in his exercise, and refreshed with the late consolation, doth resume the point he had been upon, ver. 23, 24. and publisheth more fully the glorious fruits and effects of his death. The fruits of his death, here mentioned, are, 1. The judgement of this world. 2. The casting out of Satan the prince of this world, ver 31. 3. The drawing of all men to him when he is lifted up from the earth, ver. 32. which lifting up, he expounds to signifie the manner of his death, ver. 33. Now for right understanding this purpose, the great difficultie is, to take up rightly the first fruit of his death, concerning the judgement of this world, which may be diversly taken, according to the different acceptions of the words judgement, and world, which may be diverse wayes expounded: For, first, Takeing the world for the world of the Elect (as 2 Cor. 5.19. and Joh. 3.16. where the reasons of this denomination are given) the meaning will be, That they are judged in Christ their head; That is, partly, they are condemned in him, who in his sufferings represented and stood Surety for them all, and was accused, sentenced, and put to an accursed death for them, and so God for sinne condemned their sin in Christs flesh, Rom. 8.2. And partly, that by this judgement of Christ in their name, there ariseth a judgement of absolution to them, in their own persons, through him. This in it selfe is a clear and useful truth, and doth well agree also with the casting out of Satan, after mentioned; Yet it doth not exhaust the fall scope of this place. And albeit the Elect, considered by themselves, be sometimes called, the world, yet it is not so clear in Scripture, that they should be called so emphatically, This world, (which is usually taken in another sense) especially, when in the next words, and 2 Cor. 4.4. This world are they of whom Satan is Prince and God; For, albeit he reigne in the Elect, while they are children of disobedience and of wrath, as well as others, Eph. 2. 2, 3 Yet it is not in respect of them that he is Prince of this world, and therefore the name is not so proper to them. Secondly, understanding this purpose of the reprobate world, over whom Satan is Prince, the meaning is, that they are judged, or condemned, in the sufferings of Christ; which holds true in these respects. 1. It seals up the condemnation of all these, unto whom this purchase is revealed, and yet do reject the offer. 2. The sufferings of Christ are a pattern and exemplary, making manifest what is the judgement abiding the wicked, for whom this purchase is not made: for, if this be done in the green-tree, what shall be done in the dry? 3. They are condemned in Satan their head and Prince, who was foiled and cast out by the death of Christ on the Crosse, even as the Elect are judged and absolved in the suffering and victory of Christ their head. These are indeed truths which do agree well with what followeth of the casting out of Satan; Yet do not exhaust the scope either; For, there is more that followeth on this ejection of him, then all that. And therefore, Thirdly, That I may fall upon a more full interpretation, It would be considered, that the tearme, this world, or, the world, at it is sometime taken for this present life and enjoyments thereof, in opposition to eternity, Luk. 20.34. Joh. 13.1. 1 Cor. 7.31. and elsewhere: So it is used, sometime, to point out the state of this inferiour world, and all persons therein, as they are corrupted and out of frame by the fall of man. Thus to be of this world, is to be in a corrupt estate, Joh. 8.23. we are not to be conforme to it, Rom. 12.2. ought to keep our selves unspotted from it, Jam. 1.27. The wisdome thereof is condemned, 1 Cor. 3.19. and its courses, Eph. 2.2. and the world, and things thereof, are to be disclaimed, as not being of God, 1 Joh. 2.15, 16. Againe, the word, judgement, in the Ebrew phrase, (usual to the New Testament) doth signifie the exercise of power and authority, for reformation of abuses, and restauration of things that are out of frame, to their right and primitive order. Yet so, as including a condemnation of all that bred this disturbance, or is worthy to be condemned, and an absolution and asserting into liberty all these who were wronged under that disorder. According to these significations of the tearmes, the sense of the words will be this; (agreeable to Daniels prediction, of Christs making an end of sins, and bringing in everlasting righteousnesse, by his death, Dan. 9.24.) That, whereas by the fall of Adam, the world hath fallen into confusion and disorder, man hath fallen from integrity and happinesse, Satan and sin have reigned and raged in the world, Rom. 5.21. Eph. 2.2. The children of this world have blessed themselves in their bad condition, and the Elect have lien under slavery and bondage: Now Christ, by his death, hath taken away this disorder; by dethroning and condemning the disturbers, sin and Satan; by bringing in everlasting righteousnesse; by manifesting the condemnation of the wicked, and by restoring the Elect to that happinesse they were deprived of by sin. This I take to be the most satisfactory interpretation, partly, because it is most comprehensive; for albeit sinne and Satan be condemned and cast out only in respect of the Elect world, and the restauration be only purchased to them; yet the interpretation also includes all the other interpretations, of condemning sin and Satan, and of the Reprobates, as is before explained, and the absolution of the Elect through him who was condemned as their surety: And partly, because it runs well with the rest of the fruits of his death here mentioned. For this judgement of this world, is put first, as a comprehensive and general fruit, that hereby he reformes these things that were out of frame by the fall of man. The next of Satans casting out, is subjoyned, to point out the mean and way of this restauration, namely, by dethroning the usurper and disturber. And the third, of drawing all men to him, is added, as an effect and further explication of this restauration of the Elect world; that he will draw them to himselfe, the fountain and channel of that happinesse which they lost in Adam. It is further to be considered, for clearing the words, That while Christ saith, now, in his sufferings, is the judgement of this world, and Satan cast out, we must avoid two rocks in understanding of them. 1. That we conceive not of this, as if this judgement, and casting out had not been in the world before the time of Christs death: For the Elect were made partakers of the benefite hereof in all ages before the Incarnation of Christ. But the meaning is partlie, that this world was never judged, nor Satan cast out at any time, but by vertue of his death which he was now to suffer, and that now he was to pay the price, and fight the good fight, by vertue whereof it is, that in any age, Satan is foiled, and the world judged: And partly, that now he was to have more visible and copious fruits of this judgement then formerly, especially, thoughout the world, and not among the Jewes only. 2. We are not to conceive as if this judgement of restauration, and the casting out of Satan, were compleated and perfected at the death of Christ; For, albeit the purchase be then compleatly made, yet the application doth but follow in due time to the Elect, and that is carried on by degrees, till in the great day, there be a compleat restitution of all things, Acts 3.21. and a solide victory and triumph over all our enemies. And therefore it is spoken of by way of promise for the future, the Prince of this world shall be cast out, and I will draw all men.

Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase, (all which are included in this interpretation) we may further, from verse 31. Learn, 1. Whatever be the sharp exercises of Saints under the sense of wrath; yet it is to be expected they will have an end, if not also passe shortly over; for, this encouragement is given us in the experience of our head, who is now in a short time calmed. See Isa 54.7, 8. And albeit Heman had a long time of it, Psal. 88.15. Yet he saw an end of it. 2. When the Lord seeth it sit to exercise his children with much and sore exercise, whereof they will not so soon see an end; Yet such is his mercy, as not to over-drive them, but to afford them a breathing time betwixt one pang and another, which they should highly esteem of; for, so is also verified in Christ, who although he was a man of sorrows, and acquainted with grief, and another sad storme was abiding him after this; Yet he gets this calme, and a clear sun-blink among hands. 3. How much soever exercise do perplexe and confound the thoughts of Saints, so that they will be tempted with strange thoughts and misconstructions of their lot, and of Gods dealing toward them; Yet when the cloud is over, they will recal these thoughts, and look as comfortably on the saddest of their lots as ever: So much also doth Christs experience teach, who in his exercise abhorred his suffering of the accursed death, and the wrath of God; Yet now when he is calmed, he hath as sweet thoughts of that lot as formerly he had, verse 23 3. Such as would have their issues from trouble, and their exercise, blessed unto them, ought to make use thereof, and to emprove them to the best advantage, in their place and station; for, herein Christ hath cast us a copy, who being comforted, and getting a breathing time, doth fall a preaching againe, and communicates his consolations to his hearers. 5. The best way of looking on our sad exercises and straits, is, to ponder the fruits that God will bring out of them, which may swallow up the bitterness and griefe they put us unto, and which we do pore too much upon; So Christ is comforted over the bitternesse of the cup of his sufferings, whereof he had a late taste, by looking upon the fruit thereof. 6. By the fall of Adam, this inferiour world is out of frame and in disorder; Not only is the whole Creation groaning and travelling in pain, Rom. 8.22. but all mankinde by nature are lying in wickednesse, with their backs upon God, after whole image they were created; and sinne and Satan are raging in them at their pleasure, and making them fight against God with whom they were entered in a Covenant of friendship; for, so is here imported, that there is need of a judgement, or, restauration, in this world. 7. No mean that could be devised, beside the death of Christ, was able to reforme this disorder, nor can put in frame these things that are out of course; for, saith he, now, and by no other mean, is the judgement of this world. 8. Christ, by his death, hath restored the collapsed estate of this world. Albeit he permit the generallity of men to lye over in their lost estate, as being debtor to none; Yet even they are judged, in so far as they are inseparable from sin which he destroyeth, and as their condemnation is made manifest. But in reference to the elect world, he hath destroyed and subdued sin (in the guilt, power, and effects thereof) and Satan which disturb the world, and hath brought in righteousnesse, absolved them, and asserted them into liberty in himselfe: for, Now, saith he, is the judgement of this world. 9. Albeit it be said, that now, at Christs death, this judgement is passed; Yet it is not to be mistaken, when even the converted elect finde sin in its guilt and power, and Satan (of whom in the next part of this verse) so prevalent and raging: For, (to clear what is already said in the explication) Though the purchase be then made, and the application be begun at their conversion, yet the full possession and victory is not attained till the end, 1 Cor. 15.54, 55. 2. Whatever exercise it please the Lord to put them unto, yet the victory at last is sure, this purchase being made. 3. The raging of sin and Satan, which the Elect feele and groan under, is an evidence they are cast out; whereas otherwise, they would be at quiet, Luk. 11.21, 22. Rom. 7.9. 4. The reason why the converted Elect finde so little present fruit of this purchase, is, because they make so little use of an interest in Christ by faith and of the conquest we have in him our head, as Rom 6.11. Thus are we to understand this purpose, Now is the judgement of this world. Doctrine 10. It makes up the great disorder of this world, in respect of the Elect, that not only they are under the power of corruption, but Satan also is daily blowing at the bellows of it, and himselfe also immediately suggesting wicked tentations; for, here it is added, as a great cause of this disorder, that Satan is a Prince of this world, who must be cast out, that this judgement may be. 11. Satan is a Prince and Ruler of these who live in sin, not by any right, but by tyrannical usurpation, who doth furiously drive them on in the service of sin; for, he is the Prince of this world. See 2 Cor. 4.4. Eph. 2.2. 2 Tim. 2.26. 12. Satan is an usurper, who will not quit his possession with good-will, unlesse he be cast out; for, he must be cast out; Where it is otherwise, and he but goeth out, he doth but deceive, Matth. 12.43, 44, 45. 13. Christs death is Satans overthrow; Then did he spoile principalities and powers, Col. 2.15. And the merit and efficacy of his death, will cast him out of the Elect by degrees; for, now shall the Prince of this world be cast out; Namely, out of his tyranical usurpation in the world, in relation to the Elect, and out of them.

From ver. 32, 33. Learn, 1. The Elect, who are made partakers of Christs death, are in themselves a great number, gathered out of all nations, and sexes of people, and are Christs all, whom he careth for; Therefore are they called all men. 2. Whatever be Christ; purpose of love toward the Elect, and his purchase for them; Yet in themselves they are at a great distance from their happinesse, till they be brought unto it; for, they are drawn to him, which imports a distance. 3. The Elect are not only far from Christ, but so averse from their own happinesse, and have so many impediments in their way, that they must be drawn to it, before they come; for, I will draw all men, saith he, compare Joh. 6.44. 4. Christ will not want his purchase, notwithstanding all these impediments; his death doth purchase life to them, and his efficacious power will bring them to participate thereof; for, I will draw all men, saith he. 5. They, to whom Christ applyes the efficacy of his death, will finde no place of rest, till they be brought to communion with him, and abide with him; And he will not give over perfecting their happinesse and drawing them, till he bring them where he is; for, I will draw all men to me, that is, to communion with me through my death, and to be where I am. 6. Christs Crosse will be glorious in their eyes who see the rich fruits thereof. Therefore doth he describe it, If I be lifted up from the earth (to wit, on the crosse, alluding to the brazen serpent) as a glorious exaltation of him, when so many should slow to a crucified Saviour. 7. Christ knew his own death and the manner of it, before he embraced it, and so he was not surprized with it, but made it his voluntary choice; for, he spake this, before hand, signifying what death he should die. 8. Christs victories over sin and Satan are glorious and remarkable, not only in themselves, but also in the way and manner of them, that he should overcome by ignominy, weaknesse, suffering, and death; Therefore is the exposition of this lifting up given, that we may ponder much this way of his successe. 9. Christs words ought not only to be reverendly heard, but should be marked and pondered, till they be understood; Therefore John thinks it needful not to leave this one word uncleared.